"Every moment of your life you are being carried to fulfilment, irresistibly. Everything that comes to you does so to improve, correct or alter your nature, thereby taking you nearer perfection. So, whenever agitation assails your mind, ponder over this truth again and again."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha


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Harih Om Tat Sat. Jai Guru. Jai Guru.

Whatever I spoke last night during the satsang is still in my mind. I am wondering whether in the same manner, you also have the thoughts and the discussions presented in your mind.

In spiritual life or in any other form of life, what is very important is our mind getting occupied with the subject and pursuit. Whatever knowledge and exposure we get should be reflected upon and remembered and adhered to. This will be possible only when you always have ready-hand in you or with you, whatever values, insights, visions and points of view are presented. This is where our poetry counts a lot.

The entire Bhagavad Gita (the word ‘Gita’ means a song) is a song. It is called ‘The Song Celestial’. Why is it called a song? It is in the form of poetry. Poetry is really with its meter to be sung. Every meter has its own tune, its own rāga, so to say. Because it is in a poetic form, one letter will lead to another letter, that will lead to a third letter and all the three will lead to the next word. There is such a beautiful cohesion as between milk and water.

Yesterday the summary of the discussion was,

तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ।।
tasmād-asaktaḥ satataṁ kāryaṁ karma samācara |
asakto hy-ācaran-karma param-āpnoti pūruṣaḥ ||
(Bhagavad Gita 3.19)

The word ‘asakta’ and ‘asaṅga’, that is the most important.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ।।
yajñārthāt-karmaṇo’nyatra loko’yaṁ karma-bandhanaḥ |
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara ||
(Bhagavad Gita 3.9)

Unless you are able to remember this verse, you will not be able to be guided by it. So the success of your sādhana consists in remembering these things ready-hand with you.

Mukta-saṅgaḥ samācara. The word ‘mukta-saṅgaḥ’ is the focus there. Krishna introduces the concept of yajña. Yajña is the most holy and ritualistic performance in our Vedic and cultural civilization. The most holy, sublime, magnificent and highly rewarding is the performance called yajña. Now Krishna takes the concept of yajña and extends it to all activities and pursuits. Normally we consider yajña to be a ceremonial or a ritualistic performance. And all other activities we do from day-to-day, they are not considered yajña. They are either for the body or for the family or for the house or for the society or for the profession. We don’t consider them as either religious or ceremonial or spiritual. And the yajña will be for a very short duration in the whole of our life. Now Krishna or Bhagavad Gita completely scraps this proposition. And He says that yajña is a derivative of the mind and its attitude. When the mind is having mukta-saṅgatva, when it leaves its delusional clinging, whatever act you perform becomes a yajña.

I think today evening, I shall discuss further about this subject. He is introducing the concept of yajña there and then He says mukta-saṅgatva makes all and every activities yajña. If you are not able to do even a spec of activity except as a yajña, that will bind you with affliction, torment and what not!

So, Bhagavad Gita gives you no option. It is a compulsion. Every activity you perform should be in the way of a yajña. If it is not so, it will afflict you, it will bind you with sin and bondage. I don’t know whether you are wise enough and focused enough to understand this proposition. Do not look for ritualistic, ceremonial, religious or devotional exercises which can obviously be only for a short time. Out of the 24 hours of the day, 7 or 8 hours you sleep. The rest alone is available for your activities and interactions. Out of them, maybe you do a ceremonial affair for half-an-hour or 40 minutes. What about the 15.5 hours of activity? Against half-an-hour of yajña, you have 15.5 hours of contrary activity.

When you climb by one foot, you fall by 3 metres. This is the situation every day. This can never work! So, Bhagavad Gita is a revolutionary thought process. It scraps the whole understanding of ritual and ceremony and it gives you a formula. Let the delusional clinging in your mind be removed and perform any and all acts and activities. All of them will be yajña. If such a yajña attitude and performance is not there, with that or by that, you will be bound.

And Krishna gives a beautiful linkage to this yajña. This yajña becomes an inevitable part of human life. For the non-human lives, there is nothing like yajña; for an animal or a bird or a reptile or anything like that. But in the case of human beings, yajña is a very important corollary and this was enjoined by the creator He says.

सहयज्ञाः प्रजाः सृष्ट्वा पुरेवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ।।
saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvam-eṣa vo’stv-iṣṭa-kāma-dhuk ||
(Bhagavad Gita 3.10)

This yajña is one coordinate, one virtue, one discipline, one pursuit, one refinement which will make the human life prosper, which will make the human life peaceful. It will bestow both prosperity and felicity to human life. Yajña makes our life sublime, inwardly enriched. It will make it beatific, ecstatic. You know the yajña makes you so much beautiful and sublime inwardly. This yajña is a resultant of mukta-saṅgatva.

Saṅga is a defect the mind manufactures and carries. It starts from inheritance and it gets strengthened by acquisition. That saṅga is to be detected and dropped. Live well, act well, do well, think well, speak well, but benevolently, gracefully, beautifully, with a lot of involvement, but... but... but... look at it as a part of the whole nature. Never insert your ego at any point of time. Whether you speak, whether you think, whether you sleep, everywhere it is nature and whatever she has provided for, that become manifest. There is nothing like an undue option of anybody. If at all you have an option, the option is to recognize that everything is nature and the three guṇās she consists of. See?

You read Bhagavad Gita, try to understand it. To read you use your eyes, to get it impressed you use your mind. Then you reflect upon it using your intelligence. And by this threefold application you will find Bhagavad Gita becomes a sādhana. Whenever you get time, think about it. It is a thinking sādhana, it is a feeling sādhana, it is a remembering sādhana, it is a thoughtful, rememberential sādhana, it is a reflectional sādhana. When the process of reflection, remembrance, feeling etc. goes on, the transformation in the mind takes place naturally, irresistibly in a very facile manner.

As I speak to you, when I try to become a little absorbed, I feel a kind of a melting sensation in the body. See, the feelings are so beautiful. When you take food, the stomach becomes mechanically full, physically full. If the meal is comfortable, then that comfort is felt in the mind but not the fullness of the stomach. Alas, many people do not know that reading and understanding, understanding and remembering, remembering and adhering to, making sure that this is done, this itself is a full fold sādhana. What did Pareekshit do for seven days, what did Arjuna do for 2 1/2 hours, what did sixteen-year old Sri Rama do for eighteen days? All of them did only the mento-intellectual sādhana, call it ‘austerity’, call it ‘understanding’, call it ‘inwardly becoming and being’, but that is what they did. In the same manner, take to Bhagavad Gita, try to understand it and let it be a sādhana, a pursuit for you.

Harih Om Tat Sat. Jai Guru.

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